12. Rūpiyādipaṭiggahaṇavinicchayakathā · 12. 接受金银等抉择论
12. Rūpiyādipaṭiggahaṇavinicchayakathā十二、接受金银钱财等的抉择论
§59
59.Rūpiyādipaṭiggahoti jātarūpādipaṭiggaṇhanaṃ. Tattha (pārā. aṭṭha. 2.583-4) jātarūpaṃ rajataṃ jātarūpamāsako rajatamāsakoti catubbidhaṃ nissaggiyavatthu. Tambalohādīhi kato lohamāsako. Sāradārunā vā veḷupesikāya vā antamaso tālapaṇṇenapi rūpaṃ chinditvā kato dārumāsako. Lākhāya vā niyyāsena vā rūpaṃ samuṭṭhāpetvā kato jatumāsako. Yo yo yattha yattha janapade yadā yadā vohāraṃ gacchati, antamaso aṭṭhimayopi cammamayopi rukkhaphalabījamayopi samuṭṭhāpitarūpopi asamuṭṭhāpitarūpopīti ayaṃ sabbopi rajatamāsakeneva saṅgahito. Muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ lohitaṅko masāragallaṃ satta dhaññāni dāsidāsakhettavatthupupphārāmaphalārāmādayoti idaṃ dukkaṭavatthu. Tattha nissaggiyavatthuṃ attano vā saṅghagaṇapuggalacetiyānaṃ vā atthāya sampaṭicchituṃ na vaṭṭati. Attano atthāya sampaṭicchato nissaggiyaṃ pācittiyaṃ hoti, sesānaṃ atthāya dukkaṭaṃ. Dukkaṭavatthuṃ sabbesampi atthāya sampaṭicchato dukkaṭameva.
第59条。银等贵重物的接受乃指接受生铁等物。其内（藏经卷八第二分册第583至584页）生铁即为银，生铁又名铁块，有四种应舍物。铜铁等属金属之铁块。用木料、硬杂木或竹篾榻刀砍断而成者为木铁块。以捆扎或装箱等方式集合而成者为生铁块。无论何地何时何处供应交易，无论是木制、骨制、皮制或果及种子等聚合物制成的交易物，均统归于生铁块。珍珠、玛瑙、贝壳、石头、珊瑚、蚌壳、七谷、奴仆、奴婢、田地、花园、果园等均属此类恶劣不合适交易物。在此，舍弃物不可为自身或团体成员或纪念塔等之利益而接受。若为自身利益而接受舍弃物，即成违犯应悔过戒律，其他情况则属恶。所有恶劣物品均因利益因缘而受用时即为恶。
Tatrāyaṃ vinicchayo (pārā. aṭṭha. 2.538-9) – sace koci jātarūparajataṃ āharitvā ‘‘idaṃ saṅghassa dammi, ārāmaṃ vā karotha cetiyaṃ vā bhojanasālādīnaṃ vā aññatara’’nti vadati, idaṃ sampaṭicchituṃ na vaṭṭati. Sace pana ‘‘nayidaṃ bhikkhūnaṃ sampaṭicchituṃ vaṭṭatī’’ti paṭikkhitte ‘‘vaḍḍhakīnaṃ vā kammakārānaṃ vā hatthe bhavissati , kevalaṃ tumhe sukatadukkaṭaṃ jānāthā’’ti vatvā tesaṃ hatthe datvā pakkamati, vaṭṭati. Athāpi ‘‘mama manussānaṃ hatthe bhavissati, mayhameva vā hatthe bhavissati, kevalaṃ tumhe yaṃ yassa dātabbaṃ, tadatthāya pesethā’’ti vadati, evampi vaṭṭati. Sace pana saṃghaṃ vā gaṇaṃ vā puggalaṃ vā anāmasitvā ‘‘idaṃ hiraññasuvaṇṇaṃ cetiyassa dema, vihārassa dema, navakammassa demā’’ti vadanti, paṭikkhipituṃ na vaṭṭati, ‘‘ime idaṃ bhaṇantī’’ti kappiyakārakānaṃ ācikkhitabbaṃ. ‘‘Cetiyādīnaṃ atthāya tumhe gahetvā ṭhapetvā’’ti vutte pana ‘‘amhākaṃ gahetuṃ na vaṭṭatī’’ti paṭikkhipitabbaṃ.
对此，《藏经卷八第二分册第538至539页》有进一步判别：若有人携生铁或银来，称“此物归僧团，作寺庙或纪念塔、食堂等所用”，此乃不得接受之语。若却言“这可为比库们接受”，则在回应时答曰“会有人作养育者，在你们手中，此行为虽有善恶，汝应知之。”然后交给他们，此为可接受行为。又若言“这属人众或归我，唯你等应为施与者”，亦可接受。若以“未经命名之僧团、团体或个人，愿此以黄金银币布施于纪念塔、寺院、新施行法事”等名义主张，拒绝接受无妨，若称“请你们取用、存放以供纪念塔等所需”，则应拒绝，认为不可接受。
Sace pana koci bahuṃ hiraññasuvaṇṇaṃ ānetvā ‘‘idaṃ saṃghassa dammi, cattāro paccaye paribhuñjathā’’ti vadati, tañce saṃgho sampaṭicchati, paṭiggahaṇepi paribhogepi āpatti. Tatra ceko bhikkhu ‘‘nayidaṃ kappatī’’ti paṭikkhipati, upāsako ca ‘‘yadina kappati, mayhameva bhavissatī’’ti taṃ ādāya gacchati. So bhikkhu ‘‘tayā saṃghassa lābhantarāyo kato’’ti na kenaci kiñci vattabbo. Yo hi taṃ codeti, sveva sāpattiko hoti. Tena panekena bahū anāpattikā katā. Sace pana bhikkhūhi ‘‘na vaṭṭatī’’ti paṭikkhitte ‘‘kappiyakārakānaṃ vā hatthe bhavissati, mama purisānaṃ vā mayhaṃ vā hatthe bhavissati, kevalaṃ tumhe paccaye paribhuñjathā’’ti vadati, vaṭṭati.
若有人携大量黄金银币说“此物归僧团，请分四份依缘享用”，此即为僧团接受，接受与使用俱有过失。有比库反对此乃违反规定，居士则言“若如此为过失，必归我等”，携此离去。此比库则问“为什么妨碍僧团利益？”无人回答。责问者即为自作罪过，历次多有无过失者。若有比库言“不合规章”，回应称“此为违犯亲手之人为，归于我等与众人，唯尔等依缘享用”，则可接受。
Catupaccayatthāya ca dinnaṃ yena yena paccayena attho hoti, taṃ tadatthaṃ upanetabbaṃ. Civaratthāya dinnaṃ cīvareyeva upanetabbaṃ. Sace cīvarena tādiso attho natthi, piṇḍapātādīhi saṃgho kilamati, saṃghasuṭṭhutāya apaloketvā tadatthāyapi upanetabbaṃ. Esa nayo piṇḍapātagilānapaccayatthāya dinnepi. Senāsanatthāya dinnaṃ pana senāsanassa garubhaṇḍattā senāsaneyeva upanetabbaṃ. Sace pana bhikkhūsu senāsanaṃ chaḍḍetvā gatesu senāsanaṃ vinassati, īdise kāle senāsanaṃ vissajjetvāpi bhikkhūnaṃ paribhogo anuññāto, tasmā senāsanajagganatthaṃ mūlacchejjaṃ akatvā yāpanamattaṃ paribhuñjitabbaṃ.
因果缘故而得物，必须依此用处加以使用。若因衣法而施与，则应以衣物本身为用处。若衣物无此用处，则应以供养食具等为僧团利益，借以使用观察。此方法适用于依赖食具、病因等供养所赠。若所赠为住宿所用器具，则应用如所给住宿具之重量与大小，维持使用。若比库弃舍住宿具，致住宿损坏，设使时机合适，即使舍弃住宿，也应不妨碍比库利益而继续使用。是以为住宿利益，应尽可能不废弃，仅作维护使用。
§60
60. Sace koci ‘‘mayhaṃ tisassasampādanakaṃ mahātaḷākaṃ atthi, taṃ saṃghassa dammī’’ti vadati, tañce saṃgho sampaṭicchati, paṭiggahaṇepi paribhogepi āpattiyeva. Yo pana taṃ paṭikkhipati, so purimanayeneva na kenaci kiñci vattabbo. Yo hi taṃ codeti, sveva sāpattiko hoti . Tena panekena bahū anāpattikā katā. Yo pana ‘‘tādisaṃyeva taḷākaṃ dammī’’ti vatvā bhikkhūhi ‘‘na vaṭṭatī’’ti paṭikkhitto vadati ‘‘asukañca asukañca saṅghassa taḷākaṃ atthi, taṃ kathaṃ vaṭṭatī’’ti. So vattabbo ‘‘kappiyaṃ katvā dinnaṃ bhavissatī’’ti. Kathaṃ dinnaṃ kappiyaṃ hotīti. ‘‘Cattāro paccaye paribhuñjathā’’ti vatvā dinnanti. So sace ‘‘sādhu, bhante cattāro paccaye paribhuñjathā’’ti deti, vaṭṭati. Athāpi ‘‘taḷākaṃ gaṇhathā’’ti vatvā ‘‘na vaṭṭatī’’ti paṭikkhitto ‘‘kappiyakārako atthī’’ti pucchitvā ‘‘natthī’’ti vutte ‘‘idaṃ asuko nāma vicāressati, asukassa vā hatthe mayhaṃ vā hatthe bhavissati, saṅgho kappiyabhaṇḍaṃ paribhuñjatū’’ti vadati, vaṭṭati. Sacepi ‘‘na vaṭṭatī’’ti paṭikkhitto ‘‘udakaṃ paribhuñjissati, bhaṇḍakaṃ dhovissati, migapakkhino pivissantī’’ti vadati, evampi vaṭṭati. Athāpi ‘‘na vaṭṭatī’’ti paṭikkhitto vadati ‘‘kappiyasīsena gaṇhathā’’ti. ‘‘Sādhu upāsaka, saṅgho pānīyaṃ pivissati, bhaṇḍakaṃ dhovissati, migapakkhino pivissantī’’ti vatvā paribhuñjituṃ vaṭṭati. Athāpi ‘‘mama taḷākaṃ vā pokkharaṇiṃ vā saṅghassa dammī’’ti vutte ‘‘sādhu upāsaka, saṅgho pānīyaṃ pivissatī’’tiādīni vatvā paribhuñjituṃ vaṭṭatiyeva.
第60条。若有人称“吾有可为三聚净衣用之大钱币，赠与僧团”，此即被僧团接受，接受与使用俱有过失。反对者不应妄说。指责者乃自堕罪过，由此诸多无过失者产生。又有人称“此钱币状若如此”，比库拒绝收受时辩称“僧团中有患病钱币，况且如何能受？”应答为“做合法手续后可接受”。如何为合法？“须依四种条件而用”则可接受。若称“善哉尊者，依四缘得用”，则可接受。又称“请收此钱币”，被拒绝则问“有合法人否？”答“无”，则此乃难理之物，应称为不能受用，或称“此物易损，会在我或他人手中，僧团理应合法处置”，于是可接受。若拒绝称“水具当饮用，器皿当洗涤，野鸟当饮”，如此亦可接受。又拒绝称“应照合法人收受”，则可接受。称“善哉居士，僧团必饮水、洗器、待野鸟饮水”等，有此理由即可接受。又称“我的钱币或容器归僧团”，说“善哉居士，僧团定饮水”，因而可接受。
Yadi pana bhikkhūhi hatthakammaṃ yācitvā sahatthena ca kappiyapathaviṃ khaṇitvā udakaparibhogatthāya taḷākaṃ kāritaṃ hoti, tañce nissāya sassaṃ nipphādetvā manussā vihāre kappiyabhaṇḍaṃ denti, vaṭṭati. Atha manussā eva saṅghassa upakāratthāya saṅghikabhūmiṃ khaṇitvā taṃ nissāya nipphannasassato kappiyabhaṇḍaṃ denti, etampi vaṭṭati. ‘‘Amhākaṃ ekaṃ kappiyakārakaṃ ṭhapethā’’ti vutte ca ṭhapetumpi labbhati. Atha te manussā rājabalinā upaddutā pakkamanti, aññe paṭipajjanti, na ca bhikkhūnaṃ kiñci denti, udakaṃ vāretuṃ labbhati, tañca kho kasikammakāleyeva, na sassakāle. Sace te vadanti ‘‘nanu, bhante, pubbepi manussā imaṃ nissāya sassaṃ akaṃsū’’ti, tato vattabbā ‘‘te saṅghassa imañca imañca upakāraṃ akaṃsu, idañcidañca kappiyabhaṇḍakaṃ adaṃsū’’ti. Sace te vadanti ‘‘mayampi dassāmā’’ti, evampi vaṭṭati.
如果比库请求手工，亲自开凿合法地面开凿水道用以资助洁净饮用，则因该地成为合法土地，附近村民会以此做法为据赠送合法器具，此为可接受。后来村民为了利益掘地成为僧团的产权，根据合法用地赠送合法器具，也属于可被接受范围。若说“请设立一合法者”，即便设立亦可接受。若村民因国王政令驱赶，迫使离去，不再给比库水源，便成为农作时段不可饮用。若居民称“昔日村民曾以此为许可”，则可说“他们曾为僧团提供帮助，此物正为合法器物。”若说“我亦当示现”，亦为可接受。
Sace pana koci abyatto akappiyavohārena taḷākaṃ paṭiggaṇhāti vā kāreti vā, taṃ bhikkhūhi na paribhuñjitabbaṃ, taṃ nissāya laddhakappiyabhaṇḍampi akappiyameva . Sace bhikkhūhi pariccattabhāvaṃ ñatvā sāmiko vā tassa puttadhītaro vā añño vā koci vaṃse uppanno puna kappiyavohārena deti, vaṭṭati. Pacchinne kulavaṃse yo tassa janapadassa sāmiko, so acchinditvā kappiyavohārena puna deti cittalapabbate bhikkhunā nīhaṭaudakavāhakaṃ aḷanāgarājamahesī viya, evampi vaṭṭati. Kappiyavohārepi udakavasena paṭiggahitataḷāke suddhacittānaṃ mattikuddharaṇapāḷibandhanādīni ca kātuṃ vaṭṭati. Taṃ nissāya pana sassaṃ karonte disvā kappiyakārakaṃ ṭhapetuṃ na vaṭṭati. Yadi te sayameva kappiyabhaṇḍaṃ denti, gahetabbaṃ. No ce denti, na codetabbaṃ. Paccayavasena paṭiggahitataḷāke kappiyakārakaṃ ṭhapetuṃ vaṭṭati, mattikuddharaṇapāḷibandhanādīni kāretuṃ na vaṭṭati. Sace kappiyakārakā sayameva karonti, vaṭṭati. Abyattena pana lajjibhikkhunā kārāpitesu kiñcāpi paṭiggahaṇaṃ kappiyaṃ, bhikkhussa pana payogapaccayā uppannena missattā visagatapiṇḍapāto viya akappiyamaṃsarasamissabhojanaṃ viya ca dubbinibhogaṃ hoti, sabbesaṃ akappiyameva.
若有人以非正当的非法行为收取头税或实行此事，该头税不得为比库所享用；因为依靠此而得的财物，也是不合法的。若比库们了解这是随身用品，主人或其子女他人，或族中某人重新以合法方式给予头税，则此事循环往复。族中断绝的人若是当地主人，断绝后又以合法方式再给予，则如同心念不净的比库扔石于山谷，或森林君主像女王般被毁坏，这样循环往复。头税乃以水流之法接受，诚心清净者可以制作陶罐、泥器等物，但不可因看到头税而安置其制造者；若制造者自己交付头税，则应取用；若不交付，则不可强求。因缘成熟时，可安置制造者，但不可制造陶罐、泥器等。若制造者自己制造，则可。惭愧而非正行的比库在监狱中收受任何东西虽合规，但因其行为条件而导致的恶果，宛如从未净化的乞食中饮食肉食，是极其苦难的，都是非法事。
§61
61. Sace pana udakassa okāso atthi, taḷākassa pāḷi thirā, ‘‘yathā bahuṃ udakaṃ gaṇhāti, evaṃ karohi, tīrasamīpe udakaṃ karohī’’ti evaṃ udakameva vicāreti, vaṭṭati. Uddhane aggiṃ na pātenti, ‘‘udakakammaṃ labbhatu upāsakā’’ti vattuṃ vaṭṭati, ‘‘sassaṃ katvā āharathā’’ti vattuṃ pana na vaṭṭati. Sace pana taḷāke atibahuṃ udakaṃ disvā passato vā piṭṭhito vā mātikaṃ nīharāpeti, vanaṃ chindāpetvā kedāre kārāpeti, porāṇakedāresu vā pakatibhāgaṃ aggahetvā atirekaṃ gaṇhāti, navasasse vā aparicchinnabhāge ‘‘ettake kahāpaṇe dethā’’ti kahāpaṇe uṭṭhāpeti, sabbesaṃ akappiyaṃ.
若有水源充足，头税秋收季节水多时，要如同多量采水一般采取水源，靠近水边应如此采水，这样周全。山中不生火，应允说“得享水的功用”，言说“做完后带来”，但实际上不准。若在头税中见水多有人背负泥土，将森林砍伐筑造稻田，在老稻田取出部分另作他用，或在新稻田未完全包围之处支起围栏说“这里出几钱”，是一切非法。
Yo pana ‘‘kasatha vapathā’’ti avatvā ‘‘ettakāya bhūmiyā ettako nāma bhāgo’’ti evaṃ bhūmiṃ vā patiṭṭhāpeti, ‘‘ettake bhūmibhāge amhehi sassaṃ kataṃ, ettakaṃ nāma bhāgaṃ gaṇhathā’’ti vadantesu kassakesu bhūmippamāṇagahaṇatthaṃ rajjuyā vā daṇḍena vā mināti, khale vā ṭhatvā rakkhati, khalato vā nīharāpeti, koṭṭhāgāre vā paṭisāmeti, tasseva taṃ akappiyaṃ. Sace kassakā kahāpaṇe āharitvā ‘‘ime saṅghassa āhaṭā’’ti vadanti, aññataro ca bhikkhu ‘‘na saṅgho kahāpaṇe khādatī’’ti saññāya ‘‘ettakehi kahāpaṇehi sāṭake āharatha , ettakehi yāguādīni sampādethā’’ti vadati, yaṃ te āharanti, taṃ sabbesaṃ akappiyaṃ. Kasmā? Kahāpaṇānaṃ vicāritattā. Sace dhaññaṃ āharitvā ‘‘idaṃ saṅghassa āhaṭa’’nti vadanti, aññataro ca bhikkhu purimanayeneva ‘‘ettakehi vīhīhi idañcidañca āharathā’’ti vadati, yaṃ te āharanti, taṃ tasseva akappiyaṃ. Kasmā? Dhaññassa vicāritattā. Sace taṇḍulaṃ vā aparaṇṇaṃ vā āharitvā ‘‘idaṃ saṅghassa āhaṭa’’nti vadanti, aññataro ca bhikkhu purimanayeneva ‘‘ettakehi taṇḍulehi idañcidañca āharathā’’ti vadati, yaṃ te āharanti, taṃ sabbesaṃ kappiyaṃ. Kasmā? Kappiyānaṃ taṇḍulādīnaṃ vicāritattā. Kayavikkayepi anāpatti kappiyakārakassa ācikkhitattā.
有人测量土地就说“这里多少长宽”，“这里土地叫做这个分割”，在说这些话时用绳子或棍杖测量，设置界标保护，或将坏人赶出，或关入牢中，这也是非法。若测量人取钱时说“这是僧团的税”，他比库中有人说“僧团不食税”，并说明“用这些钱做釜、作祭祀”，但实际上他们所得都是非法。为何？因涉税。若取粮食时说“这是僧团的税”，他比库中有人说“请用这些粮食过日”，但实际上也都是非法。为何？因粮食涉税。若取稻草、切草当饲料时说“这是僧团的税”，有人说“请用这些稻草养牲畜”，但其实是合法。为何？因为稻草等是合法财物。因身体变化不违反合法制造者。
§62
62. Pubbe pana cittalapabbate eko bhikkhu catusāladvāre ‘‘aho vata sve saṅghassa ettakappamāṇe pūve paceyyu’’nti ārāmikānaṃ saññājananatthaṃ bhūmiyaṃ maṇḍalaṃ akāsi. Taṃ disvā cheko ārāmiko tatheva katvā dutiyadivase bheriyā ākoṭitāya sannipatite saṅghe pūvaṃ gahetvā saṅghattheraṃ āha – ‘‘bhante, amhehi ito pubbe neva pitūnaṃ, na pitāmahānaṃ evarūpaṃ sutapubbaṃ, ekena ayyena catusāladvāre pūvatthāya saññā katā, ito dāni pabhuti ayyā attano attano cittānurūpaṃ vadantu, amhākampi phāsuvihāro bhavissatī’’ti. Mahāthero tatova nivatti, ekabhikkhunāpi pūvo na gahito. Evaṃ pubbe tatruppādaṃ na paribhuñjiṃsu. Tasmā –
过去在心念不净山谷有一比库在四方门预备“啊，这里是我僧团的税收范围”，以识别园地标界。守园者见此后第二日领主带着乡亲围聚僧众，取回领地，报告给僧长说：“尊者，此前我们的祖辈未曾有此规矩，现今尊者各自按心开示我们，我们今后得安然生活。”长老便止息，先前无人享用此地税。因此——
Sallekhaṃ accajantena, appamattena bhikkhunā;
以勤修戒律、勤奋努力精进的比库严守正法；
Kappiyepi na kātabbā, āmisatthāya lolatāti. (pārā. aṭṭha. 2.538-9);
连非法财物也不可取得，因贪著而失失正法。（摘自《巴利注疏》第八册第538-9页）
Yo cāyaṃ taḷāke vutto, pokkharaṇīudakavāhakamātikādīsupi eseva nayo.
此处所说者，即在此水池，亦称为池塘或水流承载处一类的地方或水源，皆属于同类，适用相同的法则。
§63
63. Pubbaṇṇāparaṇṇaucchuphalāphalādīnaṃ viruhanaṭṭhānaṃ yaṃ kiñci khettaṃ vā vatthuṃ vā ‘‘dammī’’ti vuttepi ‘‘na vaṭṭatī’’ti paṭikkhipitvā taḷāke vuttanayeneva yadā kappiyavohārena ‘‘catupaccayaparibhogatthāya dammī’’ti vadati, tadā sampaṭicchitabbaṃ, ‘‘vanaṃ dammi araññaṃ dammī’’ti vutte pana vaṭṭati. Sace manussā bhikkhūhi anāṇattāyeva tattha rukkhe chinditvā aparaṇṇādīni sampādetvā bhikkhūnaṃ bhāgaṃ denti, vaṭṭati, adentā na codetabbā. Sace kenacideva antarāyena tesu pakkantesu aññe karonti, na ca bhikkhūnaṃ kiñci denti, te vāretabbā. Sace vadanti ‘‘nanu, bhante, pubbe manussā idha sassāni akaṃsū’’ti, tato vattabbā ‘‘te saṅghassa idañcidañca kappiyabhaṇḍaṃ adaṃsū’’ti. Sace vadanti ‘‘mayampi dassāmā’’ti, evaṃ vaṭṭati.
63. 关于初叶与末叶、开花结果等植物生长繁茂之地，不论是田地或地产，无论称为“奉献田”者，或是否被反对者，当以池塘所说之法为准。若以合适的法则称其为“因四缘条件而得以奉献之地”，则此时当遵守之。虽言“林地，荒野为奉献地”，但亦允许循环使用。若有人与比库等为无争执目的，于树木处砍伐、采摘末叶等，施与比库部分，此行为即合法。若不施与，则不可促令其施。若有人以任何障碍反对，反与其人，则应阻止。若有人曰“尊者，以前人时此处曾采摘叶茎”，则应答曰“彼等亦向僧团献过某物”，若谓“我们也要”，亦允许。此理确立。
Kiñci sassuṭṭhānakaṃ bhūmippadesaṃ sandhāya ‘‘sīmaṃ demā’’ti vadanti, vaṭṭati. Sīmaparicchedanatthaṃ pana thambhā vā pāsāṇā vā sayaṃ na ṭhapetabbā, bhūmi nāma anagghā, appakenapi pārājiko bhaveyya. Ārāmikānaṃ pana vattabbaṃ ‘‘iminā ṭhānena amhākaṃ sīmā gatā’’ti. Sacepi hi te adhikaṃ gaṇhanti, pariyāyena kathitattā anāpatti. Yadi pana rājarājamahāmattādayo sayameva thambhe ṭhapāpetvā ‘‘cattāro paccaye paribhuñjathā’’ti denti, vaṭṭatiyeva.
若有人为维持开界，称“划界为界”，则允许。然为划界绝不可自行置立墙垣或岩石等界标，土地为宝贵，若有轻微损害甚至构成恶法之罪。应对修园者言“此地划为我等界”。若多量使用，虽反复讨论亦无过失。然若国王、宰相等自行置墙垣，明言“以四缘为条件共用”，则可接受。
Sace koci antosīmāyaṃ taḷākaṃ vā khaṇati, vihāramajjhena vā mātikaṃ neti, cetiyaṅgaṇabodhiyaṅgaṇādīni dussanti, vāretabbo. Sace saṅgho kiñci labhitvā āmisagarukatāya na vāreti, eko bhikkhu vāreti, sova bhikkhu issaro. Sace eko bhikkhu na vāreti ‘‘netha tumhe’’ti, tesaṃyeva pakkho hoti. Saṅgho vāreti, saṅghova issaro. Saṅghikesu hi kammesu yo dhammakammaṃ karoti, sova issaro. Sace vāriyamānopi karoti, heṭṭhā gahitaṃ paṃsuṃ heṭṭhā pakkhipitvā, upari gahitaṃ paṃsuṃ upari pakkhipitvā pūretabbā.
若有人挖掘内部界线之池塘，或在寺院中移走土块，以毁坏佛塔、菩提树等圣物，应加阻止。若僧团获某物，但不加制止其中之恶行者，则其恶行者单人应被制止，否则其帮派亦为恶行一方。僧团应制止，僧团为领导。若僧团中有人行正法事，亦为领导。即使是偶尔所为，若先掩埋泥土后再掀起，应完满修复。
Sace koci yathājātameva ucchuṃ vā aparaṇṇaṃ vā alābukumbhaṇḍādikaṃ vā valliphalaṃ dātukāmo ‘‘etaṃ sabbaṃ ucchukhettaṃ aparaṇṇavatthuṃ valliphalāvāṭaṃ dammī’’ti vadati, saha vatthunā parāmaṭṭhattā na vaṭṭatīti mahāsumatthero āha. Mahāpadumatthero pana ‘‘abhilāpamattametaṃ, sāmikānaṃyeva hi so bhūmibhāgo, tasmā vaṭṭatī’’ti āha. ‘‘Dāsaṃ dammī’’ti vadati, na vaṭṭati. ‘‘Ārāmikaṃ dammi, veyyāvaccakaraṃ dammi, kappiyakārakaṃ dammī’’ti vutte vaṭṭati. Sace ārāmiko purebhattampi pacchābhattampi saṅghasseva kammaṃ karoti, sāmaṇerassa viya sabbaṃ bhesajjaṃ paṭijagganampi tassa kātabbaṃ. Sace purebhattameva saṅghassa kammaṃ karoti, pacchābhattaṃ attano karoti, sāyaṃ nivāpo na dātabbo. Yepi pañcadivasavārena vā pakkhavārena vā saṅghassa kammaṃ katvā sesakāle attano kammaṃ karonti, tesampi karaṇakāleyeva bhattañca nivāpo ca dātabbo. Sace saṅghassa kammaṃ natthi, attanoyeva kammaṃ katvā jīvanti, te ce hatthakammamūlaṃ ānetvā denti, gahetabbaṃ. No ce denti, na kiñci vattabbā. Yaṃ kiñci rajakadāsampi pesakāradāsampi ārāmikanāmena sampaṭicchituṃ vaṭṭati.
若有人欲予以初叶、末叶、竹筒等或藤果等，称“此皆为初叶地、末叶地、藤果林之奉献”，因具有相应地产，故不可反对。大树长者谓“此法仅是妄说，实为地主所有，故可循环使用”。有人称“我予仆人”，则不可反对。若言“我授园丁、行者、善行者”，则可循环使用。若园丁日前后为僧团作业，如沙玛内拉般，亦应承当悉皆医药等应付。若日前为僧团作业，后为本人作业，则傍晚不必施饭。若曾为僧团作业，后自行作业，或轮流作业者，施饭与饮水也应于作业时给予。若无僧团作业，独自作业以养生者，若能奉献工作成果，则应接受，否则不责备。昔日奴隶及役夫亦可称园丁名义内收取奉献物。
Sace ‘‘gāvo demā’’ti vadanti, ‘‘na vaṭṭatī’’ti paṭikkhipitabbā. Imā gāvo kutoti. Paṇḍitehi pañcagorasaparibhogatthāya dinnāti. ‘‘Mayampi pañcagorasaparibhogatthāya demā’’ti vutte vaṭṭanti. Ajikādīsupi eseva nayo. ‘‘Hatthiṃ dema, assaṃ, mahiṃsaṃ, kukkuṭaṃ, sūkaraṃ demā’’ti vadanti, sampaṭicchituṃ na vaṭṭati. Sace keci manussā ‘‘appossukkā, bhante, tumhe hotha, mayaṃ ime gahetvā tumhākaṃ kappiyabhaṇḍaṃ dassāmā’’ti gaṇhanti, vaṭṭati. Kukkuṭasūkare ‘‘sukhaṃ jīvantū’’ti araññe vissajjāpetuṃ vaṭṭati. ‘‘Imaṃ taḷākaṃ, imaṃ khettaṃ, imaṃ vatthuṃ vihārassa demā’’ti vutte paṭikkhipituṃ na labbhati.
若谓“牛予奉献”，则应反对。此牛由诸长老因应五仓法而赠与。若谓“我亦要为五仓而予”，则得允。如此类之山羊等亦同理。若言“象、马、野猪、鸡、猪予奉献”，虽有要求，亦不可承诺。若有人说“尊者，若你们愿意，我们可取牠们作为奉献”，则应允许。鸡与猪应被允许在野外自由生活。谓“此池塘、此田地、此地产予于修行所”，则不得反对。
§64
64. Sace koci bhikkhuṃ uddissa dūtena hiraññasuvaṇṇādicīvaracetāpannaṃ pahiṇeyya ‘‘iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādehī’’ti, so ce dūto taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya ‘‘idaṃ kho, bhante, āyasmantaṃ uddissa cīvaracetāpannaṃ ābhataṃ, paṭiggaṇhatu āyasmā cīvaracetāpanna’’nti, tena bhikkhunā so dūto evamassa vacanīyo ‘‘na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma, cīvarañca kho mayaṃ paṭiggaṇhāma kālena kappiya’’nti. So ce dūto taṃ bhikkhuṃ evaṃ vadeyya ‘‘atthi panāyasmato koci veyyāvaccakaro’’ti, cīvaratthikena bhikkhunā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā ‘‘eso kho, āvuso, bhikkhūnaṃ veyyāvaccakaro’’ti. Na vattabbo ‘‘tassa dehī’’ti vā ‘‘so vā nikkhipissati, so vā parivattessati, so vā cetāpessatī’’ti . So ce dūto taṃ veyyāvaccakaraṃ saññāpetvā taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya ‘‘yaṃ kho, bhante, āyasmā veyyāvaccakaraṃ niddisi, āṇatto so mayā, upasaṅkamatu āyasmā kālena, cīvarena taṃ acchādessatī’’ti. Cīvaratthikena bhikkhunā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṃ codetabbo sāretabbo ‘‘attho me, āvuso, cīvarenā’’ti. Na vattabbo ‘‘dehi me cīvaraṃ, āhara me cīvaraṃ, parivattehi me cīvaraṃ, cetāpehi me cīvara’’nti. Sace dvattikkhattuṃ codayamāno sārayamāno taṃ cīvaraṃ abhinipphādeti, iccetaṃ kusalaṃ. No ce abhinipphādeti, tattha gantvā catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbaṃ, na āsane nisīditabbaṃ, na āmisaṃ paṭiggahetabbaṃ, na dhammo bhāsitabbo. ‘‘Kiṃ kāraṇā āgatosī’’ti pucchiyamānena ‘‘jānāhi, āvuso’’ti ettakameva vattabbaṃ.
64. 若有人以差役之身，见比库所受他人赠送之金、银、铜等供养衣物，就必须放弃此衣物；若因这受供养衣物而蒙受羞辱，若以此衣物遮盖身体，则谓之“此比库以衣物遮体”。若差役以此意接近该比库，说：“尊者，此处有为尊者赠送的受供养衣物，请收受吧。”若被如此说者，那比库应对差役说：“阿闍世，此衣物我们不接受，衣物须适时接受。”若差役又说：“尊者，是否有某位比库执事呢？”则为掌理衣物之比库应指认：“此人，阿闍世，是比库们的执事。”但不应说“他是所有者”，也不应说“他将施布、变更或修缮衣物。”若差役指明执事，前来见比库，并说：“尊者，请携带衣物以遮体。”掌理衣物比库见执事，应催促其两次，说：“此衣物对我有益。”但不得说“给我衣物”、“取给我衣物”、“替我换衣”或“修补我的衣物”。若催促两次仍不停，就应将衣物交出，此为善法。若未交，则须前往，保持静默，停留于差役处，不可坐下，亦不可取肉食，更不可讲法。若问“何事而来？”须当即回答。
Sace āsane vā nisīdati, āmisaṃ vā paṭiggaṇhāti, dhammaṃ vā bhāsati, ṭhānaṃ bhañjati. Sace catukkhattuṃ codeti, catukkhattuṃ ṭhātabbaṃ. Pañcakkhattuṃ codeti, dvikkhattuṃ ṭhātabbaṃ. Chakkhattuṃ codeti, na ṭhātabbaṃ. Ekāya hi codanāya ṭhānadvayaṃ bhañjati. Yathā chakkhattuṃ codetvā na ṭhātabbaṃ, evaṃ dvādasakkhattuṃ ṭhatvā na codetabbaṃ. Tasmā sace codetiyeva na tiṭṭhati, cha codanā labbhanti. Sace tiṭṭhatiyeva na codeti, dvādasa ṭhānāni labbhanti. Sace codetipi tiṭṭhatipi, ekāya codanāya dve ṭhānāni hāpetabbāni. Tattha yo ekadivasameva punappunaṃ gantvā chakkhattuṃ codeti, sakiṃyeva vā gantvā ‘‘attho me, āvuso, cīvarenā’’ti chakkhattuṃ vadati, tattha ekadivasameva punappunaṃ gantvā dvādasakkhattuṃ tiṭṭhati, sakimeva vā gantvā tatra tatra ṭhāne tiṭṭhati, sopi sabbacodanāyo sabbaṭṭhānāni ca bhañjati, ko pana vādo nānādivasesu. Tato ce uttari vāyamamāno taṃ cīvaraṃ abhinipphādeti, payoge dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti. No ce sakkoti taṃ abhinipphādetuṃ, yato rājato rājamahāmattato vā assa bhikkhuno taṃ cīvaracetāpannaṃ ānītaṃ, tassa santikaṃ sāmaṃ vā gantabbaṃ, dūto vā pāhetabbo ‘‘yaṃ kho tumhe āyasmanto bhikkhuṃ uddissa cīvaracetāpannaṃ pahiṇittha, na taṃ tassa bhikkhuno kiñci atthaṃ anubhoti, yuñjantāyasmanto sakaṃ, mā tumhākaṃ santakaṃ vinassatū’’ti. Ayaṃ tattha sāmīci. Yo pana neva sāmaṃ gacchati, na dūtaṃ pāheti, vattabhede dukkaṭaṃ āpajjati.
若坐席上坐下，或接受肉食，或说法者，即为破坏规矩。若催促四次，则应停于第四次。催促五次，则应停于第二次。催促六次，则不应停。一次催促会损坏两处规矩。例如催促六次则不应停，依此立十二规处亦不可催促。因此，若催促则不可停，若停则无催促，得六催促；若停且催促，应削减一处规矩。若一日在催促六次时重复反复催促，说“此衣物对我有益”，同时又停于十二规处，则在每处地点皆停且被催促，无异议。若继续催促且脱衣，以不适宜之处穿戴，则成恶行，被罚没收。若不能脱衣，因为该衣物由国王、大臣供养，则应前往其所或派差役，对比库说：“汝为比库所赠受供养衣物者，因无益于其本人，宜与尊者协商，不致损坏共处。”此乃正当。如未前往或不派差役，即成恶行。
§65
65. Kiṃ pana (pārā. aṭṭha. 2.538-9) sabbakappiyakārakesu evaṃ paṭipajjitabbanti? Na paṭipajjitabbaṃ. Ayañhi kappiyakārako nāma saṅkhepato duvidho niddiṭṭho aniddiṭṭho ca. Tattha niddiṭṭho duvidho bhikkhunā niddiṭṭho dūtena niddiṭṭhoti. Aniddiṭṭhopi duvidho mukhavevaṭikakappiyakārako parammukhakappiyakārakoti. Tesu bhikkhunā niddiṭṭho sammukhāsammukhavasena catubbidho hoti, tathā dūtena niddiṭṭhopi. Kathaṃ? Idhekacco bhikkhussa cīvaratthāya dūtena akappiyavatthuṃ pahiṇati, dūto taṃ bhikkhuṃ upasaṅkamitvā ‘‘idaṃ, bhante, itthannāmena tumhākaṃ cīvaratthāya pahitaṃ, gaṇhatha na’’nti vadati, bhikkhu ‘‘nayidaṃ kappatī’’ti paṭikkhipati, dūto ‘‘atthi pana te, bhante, veyyāvaccakaro’’ti pucchati, puññatthikehi ca upāsakehi ‘‘bhikkhūnaṃ veyyāvaccaṃ karothā’’ti āṇattā vā, bhikkhūnaṃ vā sandiṭṭhasambhattā keci veyyāvaccakarā honti, tesaṃ aññataro tasmiṃ khaṇe bhikkhussa santike nisinno hoti, bhikkhu taṃ niddisati ‘‘ayaṃ bhikkhūnaṃ veyyāvaccakaro’’ti, dūto tassa hatthe akappiyavatthuṃ datvā ‘‘therassa cīvaraṃ kiṇitvā dehī’’ti gacchati, ayaṃ bhikkhunā sammukhāniddiṭṭho.
65. 然若所有适用规则是否皆应如此实行？不尽然。所谓适用规则，简略分为两种：已示、未示。如被示者，亦分明确与不明确。未示亦分两种，面上之适用规则与周边之适用规则。对于比库，明确适用规则分为四种，差役使者亦如此。如何理解？有时有人将不适当物品交付比库之衣物，差役前来对比库说：“此乃为尊者衣物所致，不可收受。”比库回应否认，差役继续问：“尊者是否有执事？”灯火师则指认，该执事在比库旁就坐，比库指出：“此为比库执事。”差役交付不当物并请比库购买供养衣物、交付比库，此为明确已示适用规则。
No ce bhikkhussa santike nisinno hoti, apica kho bhikkhu niddisati ‘‘asukasmiṃ nāma gāme itthannāmo bhikkhūnaṃ veyyāvaccakaro’’ti, so gantvā tassa hatthe akappiyavatthuṃ datvā ‘‘therassa cīvaraṃ kiṇitvā dadeyyāsī’’ti āgantvā bhikkhussa ārocetvā gacchati, ayameko bhikkhunā asammukhāniddiṭṭho.
若该执事不在比库旁，则比库称：“在某村内有如此明称为比库执事者。”差役带着物品前往交给该执事，并对比库通知，称：“应授以尊者衣物之采购，以便交付。”此为非面对面明确适用规则。
Na heva kho so dūto attanā āgantvā āroceti, apica kho aññaṃ pahiṇati ‘‘dinnaṃ mayā, bhante, tassa hatthe cīvaracetāpannaṃ, tumhe cīvaraṃ gaṇheyyāthā’’ti, ayaṃ dutiyo bhikkhunā asammukhāniddiṭṭho.
差役不仅自来而通知，且将物品转交他人说：“此为尊者之受供养衣物，请为其取回。”此为第二种非面对面明确适用规则。
Na heva kho aññaṃ pahiṇati, apica gacchantova bhikkhuṃ vadati ‘‘ahaṃ tassa hatthe cīvaracetāpannaṃ dassāmi, tumhe cīvaraṃ gaṇheyyāthā’’ti, ayaṃ tatiyo bhikkhunā asammukhāniddiṭṭhoti evaṃ eko sammukhāniddiṭṭho tayo asammukhāniddiṭṭhāti ime cattāro bhikkhunā niddiṭṭhaveyyāvaccakarā nāma. Etesu idha vuttanayeneva paṭipajjitabbaṃ.
非仅转交他人，且比库随行，对其他比库说：“我见有尊者之受供养衣物于其手中，宜为尊者取回。”此为第三种非面对面明确适用规则。如此一面对面明确适用规则与三种非面对面明确适用规则，即四种比库受供养衣物适用规则。对此，应依言所述实行。
Aparo bhikkhu purimanayeneva dūtena pucchito natthitāya vā avicāretukāmatāya vā ‘‘natthamhākaṃ kappiyakārako’’ti vadati, tasmiṃ khaṇe koci manusso āgacchati, dūto tassa hatthe akappiyavatthuṃ datvā ‘‘imassa hatthato cīvaraṃ gaṇheyyāthā’’ti vatvā gacchati, ayaṃ dūtena sammukhāniddiṭṭhoti evaṃ eko sammukhāniddiṭṭho.
另有比库像先前遣使的人那样，问询时若无人或因不愿审察而说‘这里没有适宜之物’，正当此时，有一人来到，使者将一件不适当物品交予他，告诫说‘请从这里手中接收这件衣服’，之后即离去。此便是所谓‘遣使面前示现’，只有一位遣使面前示现。
Aparo dūto gāmaṃ pavisitvā attanā abhirucitassa kassaci hatthe akappiyavatthuṃ datvā purimanayeneva āgantvā vā āroceti, aññaṃ vā pahiṇati ‘‘ahaṃ asukassa nāma hatthe cīvaracetāpannaṃ dassāmi, tumhe cīvaraṃ gaṇheyyāthā’’ti vatvā vā gacchati, ayaṃ tatiyo dūtena asammukhāniddiṭṭhoti evaṃ eko sammukhāniddiṭṭho tayo asammukhāniddiṭṭhāti ime cattāro dūtena niddiṭṭhaveyyāvaccakarā nāma. Etesu meṇḍakasikkhāpade vuttanayeneva paṭipajjitabbaṃ. Vuttañhetaṃ –
又有一使者进入村落，将自己喜爱的某人手中不适当物品交付，然后像先前的使者般去访问或通知，或将物品交给别人，说‘我手中持有名为“非适当”之衣服样本，望你们接受此衣’，之后即离开。这便是第三种遣使否面见，即一使者未面见且却有三使者面见，由此便可称此四种遣使显现为法。依照此规定，应依巴利戒律按此执行。经文云：
‘‘Santi, bhikkhave, manussā saddhā pasannā, te kappiyakārakānaṃ hatthe hiraññaṃ upanikkhipanti ‘iminā yaṃ ayyassa kappiyaṃ, taṃ dethā’ti. Anujānāmi, bhikkhave, yaṃ tato kappiyaṃ, taṃ sādituṃ, na tvevāhaṃ, bhikkhave, ‘kenaci pariyāyena jātarūparajataṃ sāditabbaṃ pariyesitabba’nti vadāmī’’ti (mahāva. 299).
“比库们，世间人以坚定信念明朗之心，将金子投入适宜之手中，说‘请将此适合尊者之物送予他’。我允许，但不主张‘必须以任何方式将出身肮脏者之物施予’。” （《大毗婆沙论》卷299）。
Ettha codanāya parimāṇaṃ natthi, mūlaṃ asādiyantena sahassakkhattumpi codanāya vā ṭhānena vā kappiyabhaṇḍaṃ sādituṃ vaṭṭati. No ce deti, aññaṃ kappiyakārakaṃ ṭhapetvāpi āharāpetabbaṃ. Sace icchati, mūlasāmikānampi kathetabbaṃ. No ce icchati, na kathetabbaṃ.
此处没有限制劝请的数量，即使劝请者多达千人，也可劝请以获得适宜之物。若不予施与，则应替换以其他适合者。如果施与者愿意，也应与所有拥有根本物品者商量。若不愿商量，则无需商讨。
Aparo bhikkhu purimanayeneva dūtena pucchito ‘‘natthamhākaṃ kappiyakārako’’ti vadati, tadañño samīpe ṭhito sutvā ‘‘āhara bho, ahaṃ ayyassa cīvaraṃ cetāpetvā dassāmī’’ti vadati. Dūto ‘‘handa bho dadeyyāsī’’ti tassa hatthe datvā bhikkhussa anārocetvāva gacchati, ayaṃ mukhavevaṭikakappiyakārako. Aparo bhikkhuno upaṭṭhākassa vā aññassa vā hatthe akappiyavatthuṃ datvā ‘‘therassa cīvaraṃ dadeyyāsī’’ti ettova pakkamati, ayaṃ parammukhākappiyakārakoti ime dve aniddiṭṭhakappiyakārakā nāma. Etesu aññātakaappavāritesu viya paṭipajjitabbaṃ. Sace sayameva cīvaraṃ ānetvā dadanti, gahetabbaṃ. No ce, na kiñci vattabbā. Yathā ca dūtassa hatthe cīvaratthāya akappiyavatthumhi pesite vinicchayo vutto, evaṃ piṇḍapātādīnampi atthāya pesite sayaṃ āgantvā dīyamāne ca vinicchayo veditabbo.
又有比库像先前遣使的人一样，问曰‘这里没有适当品？’这时另一人在旁听闻，即说‘请收下，我持有尊者衣物样本，愿意显现’。使者说‘请收下’且将物品交给比库后未作劝请即离开，此为口头证实之适当品施予者。另有非直接面见者，将不适当物品交予某位侍者或他人，表示‘请将此授予长老’后离开，谓之远距离适当品施予。这两种为无面见适当品施予，应在允许外人进入时实践。如比库本人带衣物来施予，则应接受。否则无应作。若适当衣物交由使者，则依此衣物之施有决定结论，乞食法物亦如是，真正到来且由施主亲授时方可确定施受关系。
§66
66. Upanikkhittasādiyane pana ayaṃ vinicchayo (pārā. aṭṭha. 2.583-4) – kiñci akappiyavatthuṃ pādamūle ṭhapetvā ‘‘idaṃ ayyassa hotū’’ti vutte sacepi cittena sādiyati, gaṇhitukāmo hoti, kāyena vā vācāya vā ‘‘nayidaṃ kappatī’’ti paṭikkhipati, anāpatti . Kāyavācāhi vā appaṭikkhipitvāpi suddhacitto hutvā ‘‘nayidaṃ amhākaṃ kappatī’’ti na sādiyati, anāpattiyeva. Tīsu dvāresu hi yena kenaci paṭikkhittaṃ paṭikkhittameva hoti. Sace pana kāyavācāhi appaṭikkhipitvā cittena adhivāseti, kāyavācāhi kattabbassa paṭikkhepassa akaraṇato akiriyasamuṭṭhānaṃ kāyadvāre ca vacīdvāre ca āpattiṃ āpajjati, manodvāre pana āpatti nāma natthi.
66. 关于投入适当物品下限之判断（《巴拉毗大论》八卷二五八三至四）——若有人将不适当物品置于他人足下并说‘这是为尊者所用’，若心中真信则愿接纳；若身口表示‘这非适当物’，则无过失。即使心中纯净而身口不接纳‘这非我等适当物’，亦无过失。于身口二门，心若反对时受过失。若身口不接受但心同意，则因身口于执行任务时拒绝而招过失，但心界无过失。
Eko sataṃ vā sahassaṃ vā pādamūle ṭhapeti ‘‘tuyhidaṃ hotū’’ti, bhikkhu ‘‘nayidaṃ kappatī’’ti paṭikkhipati, upāsako ‘‘pariccattaṃ mayā tumhāka’’nti gato, añño tattha āgantvā pucchati ‘‘kiṃ, bhante, ida’’nti, yaṃ tena ca attanā ca vuttaṃ, taṃ ācikkhitabbaṃ. So ce vadati ‘‘gopayissāmahaṃ, bhante, guttaṭṭhānaṃ dassethā’’ti, sattabhūmikampi pāsādaṃ abhiruhitvā ‘‘idaṃ guttaṭṭhāna’’nti ācikkhitabbaṃ, ‘‘idha nikkhipāhī’’ti na vattabbaṃ. Ettāvatā kappiyañca akappiyañca nissāya ṭhitaṃ hoti, dvāraṃ pidahitvā rakkhantena vasitabbaṃ. Sace kiñci vikkāyikabhaṇḍaṃ pattaṃ vā cīvaraṃ vā gahetvā āgacchati, ‘‘idaṃ gahessatha, bhante’’ti vutte ‘‘upāsaka, atthi amhākaṃ iminā attho, vatthu ca evarūpaṃ nāma saṃvijjati, kappiyakārako natthī’’ti vattabbaṃ. Sace so vadati ‘‘ahaṃ kappiyakārako bhavissāmi, dvāraṃ vivaritvā dethā’’ti, dvāraṃ vivaritvā ‘‘imasmiṃ okāse ṭhapita’’nti vattabbaṃ, ‘‘idaṃ gaṇhā’’ti na vattabbaṃ. Evampi kappiyañca akappiyañca nissāya ṭhitameva hoti. So ce taṃ gahetvā tassa kappiyabhaṇḍaṃ deti, vaṭṭati. Sace adhikaṃ gaṇhāti, ‘‘na mayaṃ tava bhaṇḍaṃ gaṇhāma, nikkhamāhī’’ti vattabbo.
若有人只在一百或一千步之地树立标记而说『这里就是了』，比库则应回应说『非此所当作』，居士便离去说『这是因我与你们不同』，他人前来询问『尊者，这是什么？』对于该比库自述所说之事，须加宣说。如果他说『我将守护此秘密处，请示现之』，此时即因七重平台登上殿堂，应宣说『此便是秘密处』，而不可令其投入此处。如此，此地依善恶而立，门户应闭，并由守护者持守居于其中。如果有人带来变化之物品或容器、袈裟等而言『请接纳此物』，则须回答『居士，此物对我们无益处，也无契机产生，非善法所为』。若他说『我将成就善法者，故开门示现』，则门宜开启，应答『当此机缘已立』，不应言『请取此物』。如此在善恶事理基础上，标记得以确立。若其接受所取物，并归还其善物则无妨；若取得过多，则应言『我不取你的物品，辞别而去』。
§67
67. Yena pana jātarūpādicatubbidhaṃ nissaggiyavatthu paṭiggahitaṃ, tena kiṃ kātabbanti? Saṅghamajjhe nissajjitabbaṃ. Kathaṃ? Tena bhikkhunā (pārā. 584) saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo ‘‘ahaṃ, bhante, rūpiyaṃ paṭiggahesiṃ, idaṃ me nissaggiyaṃ, imāhaṃ nissajjāmī’’ti nissajjitvā āpatti desetabbā. Byattena bhikkhunā paṭibalena āpatti paṭiggahetabbā. Sace tattha āgacchati ārāmiko vā upāsako vā, so vattabbo ‘‘āvuso, idaṃ jānāhī’’ti. Sace so bhaṇati ‘‘iminā kiṃ āharissāmī’’ti, na vattabbo ‘‘imaṃ vā imaṃ vā āharā’’ti, kappiyaṃ ācikkhitabbaṃ sappiṃ vā telaṃ vā madhuṃ vā phāṇitaṃ vā. Ācikkhantena ca ‘‘iminā sappiṃ vā telaṃ vā madhuṃ vā phāṇitaṃ vā āharā’’ti na vattabbaṃ, ‘‘idañcidañca saṅghassa kappiya’’nti ettakameva vattabbaṃ. Sace so tena parivattetvā kappiyaṃ āharati, rūpiyapaṭiggāhakaṃ ṭhapetvā sabbeheva bhājetvā paribhuñjitabbaṃ, rūpiyapaṭiggāhakena bhāgo na gahetabbo.
67. 然而借助生金银等四类不可所施者所接受之物，应当作何行事？其应放置于僧团之中。如何作？比库进入僧团后，将一件袈裟呈现，顶礼年长比库足，端坐而合什，作是说：『尊者，我已接受银币，此物为我所奉献，我将供养。』如是接受便构成犯戒行为。若被观察者发现，须接受谴责。若有外人或居士来时，应告知：『居士，请知此事。』若言『我将用此物做什么？』则不可回答『取这个或那个』，善法应告知蜂蜜、油、蜜、酱囊等。被告知不可说『请取这蜂蜜、油、蜜、酱囊』，只作此类为僧团所许可者之陈述。如对方改变而取善法物品，持银币接受，则应均分享用，不可私吞银币证明之物。
Aññesaṃ (pārā. aṭṭha. 2.583-4) bhikkhūnaṃ vā ārāmikānaṃ vā pattabhāgampi labhitvā paribhuñjituṃ na vaṭṭati, antamaso makkaṭādīhi tato haritvā araññe ṭhapitaṃ vā tesaṃ hatthato gaḷitaṃ vā tiracchānapaṭiggahitampi paṃsukūlampi na vaṭṭatiyeva. Tato āhaṭena phāṇitena senāsanadhūpanampi na vaṭṭati. Sappinā vā telena vā padīpaṃ katvā dīpāloke nipajjituṃ, kasiṇaparikammaṃ kātuṃ, potthakampi vācetuṃ na vaṭṭati. Telamadhuphāṇitehi pana sarīre vaṇaṃ makkhetuṃ na vaṭṭatiyeva. Tena vatthunā mañcapīṭhādīni vā gaṇhanti, uposathāgāraṃ vā bhojanasālaṃ vā karonti, paribhuñjituṃ na vaṭṭati. Chāyāpi gehaparicchedena ṭhitāva na vaṭṭati, paricchedātikkantā āgantukattā vaṭṭati. Taṃ vatthuṃ vissajjetvā katena maggenapi setunāpi nāvāyapi uḷumpenāpi gantuṃ na vaṭṭati. Tena vatthunā khaṇāpitāya pokkharaṇiyā ubbhidodakaṃ pātuṃ vā paribhuñjituṃ vā na vaṭṭati. Anto udake pana asati aññaṃ āgantukaṃ udakaṃ vā vassodakaṃ vā paviṭṭhaṃ vaṭṭati. Kītāya yena saddhiṃ kītā, taṃ āgantukampi na vaṭṭati. Taṃ vatthuṃ upanikkhepaṃ ṭhapetvā saṅgho paccaye paribhuñjati, tepi paccayā tassa na vaṭṭanti. Ārāmo gahito hoti, sopi paribhuñjituṃ na vaṭṭati. Yadi bhūmipi bījampi akappiyaṃ, neva bhūmiṃ, na phalaṃ paribhuñjituṃ vaṭṭati. Sace bhūmiṃyeva kiṇitvā aññāni bījāni ropitāni, phalaṃ vaṭṭati. Atha bījāni kiṇitvā kappiyabhūmiyaṃ ropitāni, phalaṃ na vaṭṭati, bhūmiyaṃ nisīdituṃ vā nipajjituṃ vā vaṭṭati.
禁止他比库或外来者取得一半土地以供享用。即使从有猴子等动物侵扰荒野夺取，或土地被划为斜坡、废弃、尘堆覆盖，也不允许接受。且以香油草木烟熏、点灯观照、做光明观察、作医治、抑制他语、诵读经文等用途亦不当。身以油蜂蜜浸润后，毒烟亦不宜。基于此物，宜采用床褥坐具，建设安居堂、食堂等，但不可供自己享用。即便遮荫地被围绕，或因超越围墙而有访客进入，亦不合。土地被废弃，筑路架桥，游船渡河，皆不合。土地被挖坑或池塘流水打破亦不可用。若无水，访客取用雨水净水，则许可。蜜源被采后，访客亦不可使用。对该地投放垃圾，且依赖该地僧团也不可取。虽然建有废弃安居所，但不宜自己享用。若土地连同种子为不善，不可享用土地及果实。假如种子买来且他种植，则果实可享；若买种植土地，则果实不可享，土地可坐卧。
Sace pana tattha āgato kappiyakārako taṃ parivattetvā saṅghassa kappiyaṃ sappitelādiṃ āharituṃ na jānāti, so vattabbo ‘‘āvuso, imaṃ chaḍḍehī’’ti. Sace so chaḍḍeti, iccetaṃ kusalaṃ. No ce chaḍḍeti, pañcahaṅgehi samannāgato bhikkhu rūpiyachaḍḍako sammannitabbo yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya, chaḍḍitāchaḍḍitañca jāneyya. Evañca pana sammannitabbo, paṭhamaṃ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
若到此地的善事者无知此事，未能了解不宜取用之蜂蜜油等，则应劝其『居士，弃之此物』。若弃之，则为善。若不愿弃，则须由具五根、五力之比库以正廉谨、无贪嗔痴怖之心，予以除灭。如此应予接纳，第一比库亦应开口求告，且经由其他被考核之比库通过谴责力报知僧团——
‘‘Suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ rūpiyachaḍḍakaṃ sammanneyya, esā ñatti. Suṇātu me, bhante, saṅgho, saṅgho itthannāmaṃ bhikkhuṃ rūpiyachaḍḍakaṃ sammannati, yassāyasmato khamati itthannāmassa bhikkhuno rūpiyachaḍḍakassa sammuti , so tuṇhassa. Yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu rūpiyachaḍḍako, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (pārā. 585).
『世尊，僧团请听：若有比库于比库众中，以女法撒银币，若有比库赞成银币撒布，视为此令已成立。世尊，僧团请听：若有比库中，女性赞同银币撒布，而其长老比库宽容此女性银币撒布视为认可，此则禁声。若有人反对其银币撒布，即可发言。经僧团认可该女性以银币撒布者，长老比库宽容僧团，故此禁声，意旨维持如是。』
§68
68. Tena sammatena (pārā. aṭṭha. 2.585) bhikkhunā nimittaṃ akatvā akkhīni nimīletvā nadiyā vā papāte vā vanagahane vā gūthaṃ viya anapekkhena patitokāsaṃ asamannārahantena chaḍḍetabbaṃ. Sace nimittaṃ katvā pāteti, dukkaṭaṃ āpajjati. Evaṃ jigucchitabbepi rūpiye bhagavā pariyāyena bhikkhūnaṃ paribhogaṃ ācikkhi. Rūpiyapaṭiggāhakassa pana kenaci pariyāyena tato uppannapaccayaparibhogo na vaṭṭati. Yathā cāyaṃ etassa na vaṭṭati, evaṃ asantasambhāvanāya vā kuladūsakakammena vā kuhanādīhi vāuppannapaccayā neva tassa, na aññassa vaṭṭanti, dhammena samena uppannāpi apaccavekkhitvā paribhuñjituṃ na vaṭṭanti. Cattāro hi paribhogā – theyyaparibhogo iṇaparibhogo dāyajjaparibhogo sāmiparibhogoti. Tattha saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo theyyaparibhogo nāma. Sīlavato apaccavekkhitaparibhogo iṇaparibhogo nāma. Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope , tathā asakkontena purebhattapacchābhattapurimayāmamajjhimayāmapacchimayāmesu. Sacassa apaccavekkhato aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ. Bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatā vaṭṭati, evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti, paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti. Catubbidhā hi suddhi – desanāsuddhi saṃvarasuddhi pariyeṭṭhisuddhi paccavekkhaṇasuddhīti.
68. 依此认可，若比库未作信号而闭眼、俯卧于河边、陡坡、密林中如隐匿处般，不慎弃弃宝物，则当弃之。若明作信号而使其跌倒，则犯恶。关于银币之使用，世尊教诫比库勿应贪欲享用。对银币标记之财物，不得因衍生因缘行使。正如此处不合因缘，因家族恶行或坑涝河流所扰亦不成立，因佛法公正通达所审视，即使衍生因缘亦不能享用。财物享用有四种——畜生享用、雀类享用、赠与享用、亲近享用。在僧团内同坐享用者，为恶行。守戒者则为赠与享用。因此，袈裟等物，需检视所受物是否应被享受，如乞食之物须分开、层次区分，按前食后食、前卧后卧、左右坐中严格区分。如饮食精进后黎明升起，雀类享用处则不可。传座之座位亦需细审。接受药物与享用必须时刻谨慎，若保持正念弃不享而仅收受则无罪，若无正念而享则犯戒。四种清净为：教义清净、守戒清净、戒律净、检查净。
Tattha desanāsuddhi nāma pātimokkhasaṃvarasīlaṃ. Tañhi desanāya sujjhanato ‘‘desanāsuddhī’’ti vuccati. Saṃvarasuddhi nāma indriyasaṃvarasīlaṃ. Tañhi ‘‘na punevaṃ karissāmī’’ti cittādhiṭṭhānasaṃvareneva sujjhanato ‘‘saṃvarasuddhī’’ti vuccati. Pariyeṭṭhisuddhi nāma ājīvapārisuddhisīlaṃ. Tañhi anesanaṃ pahāya dhammena samena paccaye uppādentassa pariyesanāya suddhattā ‘‘pariyeṭṭhisuddhī’’ti vuccati. Paccavekkhaṇasuddhi nāma paccayaparibhogasannissitasīlaṃ. Tañhi ‘‘paṭisaṅkhā yoniso cīvaraṃ paṭisevāmī’’tiādinā (ma. ni. 1.23; a. ni. 6.58) nayena vuttena paccavekkhaṇena sujjhanato ‘‘paccavekkhaṇasuddhī’’ti vuccati, tena vuttaṃ ‘‘paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpattī’’ti.
所谓教言之清净者，即戒律清净。戒律清净者，因正行教言故称教言清净。所谓守护清净者，是指感官守护的戒律。守护清净，是因心意坚立「我今不复如是行」之决断而称之。所谓界限清净者，是指业清净。业清净，是因断除贪求，依法平等而生起对界限的清净观照而称之。所谓观照清净者，是指依赖条件而生起之戒律。因有如「我明智地反思并善护衣服」等言，依此名观照清净。又谓「若守取时不失念而使用，则无过失」。
Sattannaṃ sekkhānaṃ paccayaparibhogo dāyajjaparibhogo nāma. Te hi bhagavato puttā, tasmā pitusantakānaṃ paccayānaṃ dāyādā hutvā te paccaye paribhuñjanti. Kiṃ pana te bhagavato paccaye paribhuñjanti, gihīnaṃ paccaye paribhuñjantīti? Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā honti, tasmā bhagavato paccaye paribhuñjantīti veditabbaṃ. Dhammadāyādasutta (ma. ni. 1.29 ādayo) ñcettha sādhakaṃ. Khīṇāsavānaṃ paribhogo sāmiparibhogo nāma. Te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjanti. Iti imesu paribhogesu sāmiparibhogo ca dāyajjaparibhogo ca sabbesampi vaṭṭati, iṇaparibhogo na vaṭṭati, theyyaparibhoge kathāyeva natthi.
七种使用缘故中，有一种称为施舍物的使用缘故。彼诸者皆为世尊之弟子，是父母所托付施舍之物，故在此缘故中使用。彼诸果是使用世尊的缘故吗？实非然，是用俗人所赐之物使用。因得世尊许可，方得使用世尊所托付之物，故知其为世尊的使用缘故。有关法施舍物之经文当作此理解。绝有漏者之所使用的称为亲近使用。因欲贪奴役与过去之累，于此亲近使用中安住。故所有使用中，包括亲近使用与施舍物的使用，均可存在，独残余使用不可存在，欲讲天上使用则无从谈起。
Aparepi cattāro paribhogā – lajjiparibhogo alajjiparibhogo dhammiyaparibhogo adhammiyaparibhogoti. Tattha alajjino lajjinā saddhiṃ paribhogo vaṭṭati, āpattiyā na kāretabbo. Lajjino alajjinā saddhiṃ yāva na jānāti, tāva vaṭṭati. Ādito paṭṭhāya hi alajjī nāma natthi, tasmā yadāssa alajjibhāvaṃ jānāti, tadā vattabbo ‘‘tumhe kāyadvāre vacīdvāre ca vītikkamaṃ karotha, taṃ appatirūpaṃ, mā evamakatthā’’ti. Sace anādiyitvā karotiyeva, yadi tena saddhiṃ paribhogaṃ karoti, sopi alajjīyeva hoti. Yopi attano bhārabhūtena alajjinā saddhiṃ paribhogaṃ karoti, sopi nivāretabbo. Sace na oramati, ayampi alajjīyeva hoti. Evaṃ eko alajjī alajjisatampi karoti. Alajjino pana alajjināva saddhiṃ paribhoge āpatti nāma natthi. Lajjino lajjinā saddhiṃ paribhogo dvinnaṃ khattiyakumārānaṃ suvaṇṇapātiyaṃ bhojanasadiso. Dhammiyādhammiyaparibhogo paccayavaseneva veditabbo. Tattha sace puggalopi alajjī, piṇḍapātopi adhammiyo, ubho jegucchā. Puggalo alajjī, piṇḍapāto dhammiyo, puggalaṃ jigucchitvā piṇḍapāto na gahetabbo. Mahāpaccariyaṃ pana ‘‘dussīlo saṅghato uddesabhattādīni labhitvā saṅghasseva deti, etāni yathādānameva gahitattā vaṭṭantī’’ti vuttaṃ. Puggalo lajjī, piṇḍapāto adhammiyo, piṇḍapāto jeguccho na gahetabbo. Puggalo lajjī, piṇḍapātopi dhammiyo, vaṭṭati.
又有四种使用方式——羞耻者的使用、无羞耻者的使用、善法的使用、不善法的使用。其间无羞耻者仍与羞耻者一同使用，但不当致罪。若羞耻者不知无羞耻者与己同用，则该共用。若开始不知无羞耻者何谓，一旦知晓无羞耻者之状态，应言：「你们勿于身口门分别往来，此为不善，不应如是。」若无使命之下仍为之，若共用，则共为无羞耻者。若以自身业缘为重，无羞耻者共用亦应禁止。若若不避，亦成无羞耻者。如此一者无羞耻者亦为无羞耻所共用。无羞耻者与羞耻者共用无过失。羞耻者共用如两位贵族饮食之共享。善不善法的使用，应当位相分别理解。若人是无羞耻者，乞食者为不善，则皆厌恶。无羞耻者为人，乞食者善，厌恶乞食者而不取。大比库传云：「恶行者得诸不善以施赠于僧团，如同授受常受。」故无羞耻者为人，乞食者不善则不应取。无羞耻者为人，乞食者善，则可取。
Apare dve paggahā dve ca paribhogā – lajjipaggaho alajjipaggaho, dhammaparibhogo āmisaparibhogoti. Tattha alajjino lajjiṃ paggahetuṃ vaṭṭati, na so āpattiyā kāretabbo . Sace pana lajjī alajjiṃ paggaṇhāti, anumodanāya ajjhesati, dhammakathāya ajjhesati, kulesu upatthambheti, itaropi ‘‘amhākaṃ ācariyo īdiso ca īdiso cā’’ti tassa parisati vaṇṇaṃ bhāsati, ayaṃ sāsanaṃ osakkāpeti antaradhāpetīti veditabbo. Dhammaparibhogaāmisaparibhogesu pana yattha āmisaparibhogo vaṭṭati, dhammaparibhogopi tattha vaṭṭati. Yo pana koṭiyaṃ ṭhito, gantho tassa puggalassa accayena nassissati, taṃ dhammānuggahena uggaṇhituṃ vaṭṭatīti vuttaṃ. Tatridaṃ vatthu – mahābhaye kira ekasseva bhikkhuno mahāniddeso paguṇo ahosi. Atha catunikāyikatissattherassa upajjhāyo mahātipiṭakatthero nāma mahārakkhitattheraṃ āha ‘‘āvuso mahārakkhita, etassa santike mahāniddesaṃ gaṇhāhī’’ti. ‘‘Pāpo kirāyaṃ, bhante, na gaṇhāmī’’ti. ‘‘Gaṇhāvuso, ahaṃ te santike nisīdissāmī’’ti. ‘‘Sādhu, bhante, tumhesu nisinnesu gaṇhissāmī’’ti paṭṭhapetvā rattindivaṃ nirantaraṃ pariyāpuṇanto osānadivase heṭṭhāmañce itthiṃ disvā ‘‘bhante, sutaṃyeva me pubbe, sacāhaṃ evaṃ jāneyyaṃ, na īdisassa santike dhammaṃ pariyāpuṇeyya’’nti āha. Tassa pana santike bahū mahātherā uggaṇhitvā mahāniddesaṃ patiṭṭhāpesunti.
另有两种把持，两种使用——羞耻把持与无羞耻把持，法的使用与利养的使用。无羞耻者可持羞耻法，不致罪过。若羞耻者持无羞耻法，则赞叹其行为，或称其为法师等，众人多评其为正法而误其为不法。利养的使用，法的使用皆存于此。若以部派存续为重，布着该法以增其存在，故必须护持般涅槃的正法。其由来为：有一大怖畏，以致三藏善知识懿尊不敢轻忽。时四部律长老弟子之教师尊称大保护长老，告之曰：「善友，请掌护此大法典。」答曰：「愚民我不敢接受。」师曰：「我将坐汝座，汝为我众伺候。」师曰：「善哉，吾将秉持汝等，昼夜不停巡礼。」某夜见一女子于床下，言：「世尊以往教誡，我今亦当知，应不于此善知识前讲法。」彼时诸多长老共顺承起立以传授此大法典。
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